Hinduize politics and militarize Hindus!

[sm78]

"Hinduize politics and militarize Hindus!" - Veer Savarkar gave this call as the only means of salvation for our mother land. 72 years later, I think this is still the only means of survival of India and Hinduism. Sooner the acharyas and seers of our religion wake upto this and discard "spiritual-only" interpretation and application of religion, to include politics and society as intergral part of their religion, better is our chance of survival.

Hindutva politics post savarkar has always been divorced from main stream Hindu spirituality and religion and was thus deemed for failure. RSS don't have a single meditational or spiritual aspect in its training. Everything is physical and intellectual. Yet they claim they are representing Hindus - the most spiritual society in the history of civilizations.

Now our spirituality, religion and its temples are failing as the common masses move to the lure of Xianity and Islam, simply because Hinduism is not involved in day to day life and socio politics of the people of the land. This was the syndrome that spet death on Buddhism. If Hinduism also takes this intellectual-spiritual path, it is doomed to meet the same fate.

For examples, if only temples had cattered a little more to than just prayers and donations of the public, and had taken active interest and guidance in the local community issues and politics, conversion would have been impossible. Only Hindus have been duped by secularism and has completely separated religion and politics. This was never originally so. All the other communities take direct political inspiration from their religion.

Spiritualism and Nationalism must go hand in hand and at par with same importance. Right now I can see only one Hindu popular saint preaching this actively without fear. But most of the rest are too concerned about their image.

[Adhvagat]

http://img413.imageshack.us/img413/4504/clapc.gif

Concern with what society might think is the ultimate killer of the original potency of internal contents.

SM, on another thread someone quoted this Aurobindo phrase:


Nationalism is of the highest form of Spirituality.

However, I'm not sure I philosophically understand why.

[Sahasranama]

Only Hindus have been duped by secularism and has completely separated religion and politics. This was never originally so. All the other communities take direct political inspiration from their religion.
True, even in the Netherlands there are so many popular political parties that are Christian. We have the Christian Democrats, the Christian Union, the State Reformed Party, the party of freedom which is based on Judeo-Christian culture and the party for animals which is founded on seventh day avenists' principles, there is even a muslim party. There are around a 100 000 hindus, no political party for Hindus though.

I think politics in any country would be better of discarding the abrahamitic mindset and adopting a dharmic mentality, that would be better for everyone.



Spiritualism and Nationalism must go hand in hand and at par with same importance. Right now I can see only one Hindu popular saint preaching this actively without fear. But most of the rest are too concerned about their image.
What is his name, is he still alive?

[Believer]

Only Hindus have been duped by secularism and have completely separated religion and politics.

Why, O why, more Hindus don't realize this?

Sharia law is being practiced in many parts of Kerala. The biggest mosque is going to go up in Kerala soon, dwarfing all the Hindu temples. The message from this mosque is not going to be one of love and brotherhood, but of conversion marriages and militancy. That will surely embolden the Islamic forces in the other Southern states as well. Northern tip of the nation is already in turmoil. What we are witnessing are the beginnings of a repeat of the same at the Southern tip as well. So much for Hinduism in a Hindu nation, ruled by Xitians!
-

[sm78]

However, I'm not sure I philosophically understand why.

Well, when you have evolved spiritually completely there is little to attain for oneself. This zeal for moksha and liberation is only valid for the unawakened. Even with little awakening, I think it becomes clear there is little to be achieved or discarded for onesef.

This is the reason why buddhas saw the necessity of mahayana system, for liberation for oneself only is immature & selfish if liberation is indeed key to all suffering. This is the reason why yogis spend there life meditating for the well being of the world and blessing the world, leaving their liberating energy when the leave the planet for all to benefit form. The concept of siddha pitha is nothing but availibility of healing & liberating energy available for all.

So if you can grasp why liberation for oneself only maynot be the highest or most mature ideal, then what Sri Aurobindo said makes sense. One can take vows like Mahayana buddhists or do Tapas for well being of others - but Nationalism is the most direct means of achieving this.

We stay as we are only if our nation stays that way. Every human has the ability to realize the infinite within oneself, so the scripture says. So we probably wouldn't help them much by just taking vows. By merely doing our bid to keep the society in a condition which fosters and gives the freedom for spiritual development of its population is more practical.

When we want to grow a tree, we don't grow it by meditating hard for its growth, taking vows etc - but merely providing water, shed and other right conditions. Similarly if we want spirittual (and material) emancipiation of our fellow human beings, the only concrete thing we can do is to ensure that out Nation remains a right sort of environment. This is only possible by Nationalism and Politics. This is the reason why it is so important and on par with spirituality.

Mahayana vows, or meditating for world peace are good ideals but stays as ideals. Nationalism is a concrete and practical implication of these ideals.

If tomorrow, India turns into an Afganisthan, where will the Yogis go to meditate? Where will the pujaris offer their sacrifices? Will there be any hope of spiritual emancipiation for the population.

Those who believe and experience spirituality cannot be universalist or anti-nationalist or even neutralists. We see so many neutralists and universalists in spiritual garb because they are yet to be spiritual. They are just aspiring for liberation and have caught hold of convinient life denying ideal (many such floating around).

A realized person will not sit around a watch the destruction of humanity, he will act like Rama and Krishna did. Some may prefer to take vows and meditate for saving humanity, but the more practical and wise ones will urge for real action in the sphere of polictics and nationalism.

I am not a great fan of Sri Aurobindo, but some of what he says does challange some of the age old cobwebs that have gathered around Hindu thought through centuries of stagnation.

As I said, spirituality, religion and politics can hardly be separate. Human life is one, better not compartmentalize it into separate buckets.

[flabber]

What is his name, is he still alive?


Baba Ramdev ?

[TatTvamAsi]

"Hinduize politics and militarize Hindus!" - Veer Savarkar gave this call as the only means of salvation for our mother land. 72 years later, I think this is still the only means of survival of India and Hinduism. Sooner the acharyas and seers of our religion wake upto this and discard "spiritual-only" interpretation and application of religion, to include politics and society as intergral part of their religion, better is our chance of survival.

Hindutva politics post savarkar has always been divorced from main stream Hindu spirituality and religion and was thus deemed for failure. RSS don't have a single meditational or spiritual aspect in its training. Everything is physical and intellectual. Yet they claim they are representing Hindus - the most spiritual society in the history of civilizations.

Now our spirituality, religion and its temples are failing as the common masses move to the lure of Xianity and Islam, simply because Hinduism is not involved in day to day life and socio politics of the people of the land. This was the syndrome that spet death on Buddhism. If Hinduism also takes this intellectual-spiritual path, it is doomed to meet the same fate.

For examples, if only temples had cattered a little more to than just prayers and donations of the public, and had taken active interest and guidance in the local community issues and politics, conversion would have been impossible. Only Hindus have been duped by secularism and has completely separated religion and politics. This was never originally so. All the other communities take direct political inspiration from their religion.

Spiritualism and Nationalism must go hand in hand and at par with same importance. Right now I can see only one Hindu popular saint preaching this actively without fear. But most of the rest are too concerned about their image.

Veer Savarkar was a true genius; an icon of India.

I agree with your assessment and suggestions that the temples need to be more involved in the community. This can only happen when the temples are privatized. As long as they are controlled by the rat govt., there is no hope.

[saidevo]

namaste everyone.

Worshipping mother goddess is an inherent part of our religion, dharma and culture. BhArata MAtA is the mother of all Hindus. I think we should motivate and popularize worship of BhArata MAtA in temples, Ashrams, community worship and specifically at the home of every Hindu.

Let us collect hymns to her in all Indian languages in this thread, plan to have a picture in our puja rooms and start worshipping her, praying to her to give us the strength and unity to save the religion, dharma and culture of this ancient nation.

Seems I need to buy and read books like this:
The Goddess and the Nation: Mapping Mother India By Sumathi Ramaswamy
http://books.google.com/books?id=OWfcoMnHU8gC&pg=PA160&lpg=PA160&dq=%22bharata+mata%22+worship&source=bl&ots=U182AFd_tb&sig=qsEaxopk8c6vurQ4GpaOvVV-SiY&hl=en&ei=RrZjTeG1L8_OrQeSrZy-Ag&sa=X&oi=book_result&ct=result&resnum=2&ved=0CBUQ6AEwAQ#v=onepage&q=%22bharata%20mata%22%20worship&f=false

Here is my first contribution of a very popular song in CarnAtik music:
jayati jayati bhArata mAtA budha gItA
Lyric:
http://www.karnatik.com/c1139.shtml
Meaning:
http://www.rasikas.org/forum/viewtopic.php?f=11&t=4645&p=69040
Song:
http://www.youtube.com/watch?v=I_rUDTJbqVo

A small step for a common Hindu could eventually be a great leap for the Hindu nation.

[Kumar_Das]

Simple solution.

Ship all Muslim males to Gulf Arabia. The whole lot of them. Their fellow Muslim 'brothers' can have them. Their Ummah can be more united this way.:rolleyes: ;)

And have the Muslim females behind to work and fill the gaps that are needed in manpower. Not forced labour, but only those available jobs should be allowed for them, so naturally they will have to choose them.

India prospers. Muslim %age reduces.

[Ramakrishna]

namaste everyone.

Worshipping mother goddess is an inherent part of our religion, dharma and culture. BhArata MAtA is the mother of all Hindus. I think we should motivate and popularize worship of BhArata MAtA in temples, Ashrams, community worship and specifically at the home of every Hindu.

Let us collect hymns to her in all Indian languages in this thread, plan to have a picture in our puja rooms and start worshipping her, praying to her to give us the strength and unity to save the religion, dharma and culture of this ancient nation.

Seems I need to buy and read books like this:
The Goddess and the Nation: Mapping Mother India By Sumathi Ramaswamy
http://books.google.com/books?id=OWfcoMnHU8gC&pg=PA160&lpg=PA160&dq=%22bharata+mata%22+worship&source=bl&ots=U182AFd_tb&sig=qsEaxopk8c6vurQ4GpaOvVV-SiY&hl=en&ei=RrZjTeG1L8_OrQeSrZy-Ag&sa=X&oi=book_result&ct=result&resnum=2&ved=0CBUQ6AEwAQ#v=onepage&q=%22bharata%20mata%22%20worship&f=false

Here is my first contribution of a very popular song in CarnAtik music:
jayati jayati bhArata mAtA budha gItA
Lyric:
http://www.karnatik.com/c1139.shtml
Meaning:
http://www.rasikas.org/forum/viewtopic.php?f=11&t=4645&p=69040
Song:
http://www.youtube.com/watch?v=I_rUDTJbqVo

A small step for a common Hindu could eventually be a great leap for the Hindu nation.

Namaste saidevoji,

What an excellent idea! I have never prayed to Bharata Mata before, but now I will incorporate it into my sadhana.

Here is the Ekatmata stotra:
http://www.youtube.com/watch?v=iIhM5_3bRF8

The prayer in your signature is great as well.

http://upload.wikimedia.org/wikipedia/commons/thumb/2/22/Matha.png/210px-Matha.png

Bharata Mata ki Jai

[MahaHrada]

Adya Stotram from the Brahmayamala praising the forms of devi associated with the different parts of Bharata and the diverse lokas.

It is encoded in itx format (ITRANS 5.2) therefore .n equals M (anusvara) which can become confusing.

OM nama AdyAyai |
shR^iNu vatsa pravaxyAmi AdyA stotra.n mahAphalam.h |
yaH paThet.h satata.n bhaktyA sa eva viShNuvallabhaH || 1||
mR^ityurvyAdhibhaya.n tasya nAsti ki~nchit.h kalau yuge |
aputrA labhate putra.n tripaxa.n shravaNa.n yadi || 2||
dvau mAsau bandhanAnmukti viprarvaktrAt.h shruta.n yadi |
mR^itavatsA jIvavatsA ShaNmAsa.n shravaNa.n yadi || 3||
naukAyA.n sa~NkaTe yuddhe paThanAjjayamApnuyAt.h |
likhitvA sthApayed.hgehe nAgnichaurabhaya.n kvachit.h || 4||
rAjasthAne jayI nitya.n prasannAH sarvadevatA |
OM (Bija) brahmANI brahmaloke cha vaikuNThe sarvama~NgalA || 5||
indrANI amarAvatyAmavikA varuNAlaye|
yamAlaye kAlarUpA kuberabhavane shubhA || 6||
mahAnandAgnikone cha vAyavyA.n mR^igavAhinI |
naiR^ityA.n raktadantA cha aishANyA.n shUladhAriNI || 7||
pAtAle vaiShNavIrUpA si.nhale devamohinI |
surasA cha maNIdvipe la~NkAyA.n bhadrakAlikA || 8||
rAmeshvarI setubandhe vimalA puruShottame |
virajA auDradeshe cha kAmAxyA nIlaparvate || 9||
kAlikA va~Ngadeshe cha ayodhyAyA.n maheshvarI |
vArANasyAmannapUrNA gayAxetre gayeshvarI || 10||
kuruxetre bhadrakAlI vraje kAtyAyanI parA |
dvArakAyA.n mahAmAyA mathurAyA.n mAheshvarI || 11||
xudhA tva.n sarvabhUtAnA.n velA tva.n sAgarasya cha |
navamI shuklapaxasya kR^iShNasaikAdashI parA || 12||
daxasA duhitA devI daxayaGYa vinAshinI |
rAmasya jAnakI tva.n hi rAvaNadhva.nsakAriNI || 13||
chaNDamuNDavadhe devI raktabIjavinAshinI |
nishumbhashumbhamathinI madhukaiTabhaghAtinI || 14||
viShNubhaktipradA durgA sukhadA moxadA sadA |
AdyAstavamima.n puNya.n yaH paThet.h satata.n naraH || 15||
sarvajvarabhaya.n na syAt.h sarvavyAdhivinAshanam.h |
koTitIrthaphala.n tasya labhate nAtra sa.nshayaH || 16||
jayA me chAgrataH pAtu vijayA pAtu pR^iShThataH |
nArAyaNI shIrShadeshe sarvA~Nge si.nhavAhinI || 17||
shivadUtI ugrachaNDA pratya~Nge parameshvarI |
vishAlAxI mahAmAyA kaumArI sa~NkhinI shivA || 18||
chakriNI jayadhAtrI cha raNamattA raNapriyA |
durgA jayantI kAlI cha bhadrakAlI mahodarI || 19||
nArasi.nhI cha vArAhI siddhidAtrI sukhapradA |
bhaya~NkarI mahAraudrI mahAbhayavinAshinI || 10||
iti brahmayAmale brahmanAradasa.nvAde AdyA stotra.n samAptam.h ||
|| OM nama AdyAyai OM nama AdyAyai OM nama AdyAyai ||

[Sahasranama]

Thank you for posting this great stotra, I have put it through itranslator for easy reading:

ॐ नम आद्यायै।
om nama ādyāyai |

शृणु वत्स प्रवक्ष्यामि आद्या स्तोत्रं महाफलम्*।
śṛṇu vatsa pravakṣyāmi ādyā stotraṁ mahāphalam |

यः पठेत्* सततं भक्त्या स एव विष्णुवल्लभः॥ १॥
yaḥ paṭhet satataṁ bhaktyā sa eva viṣṇuvallabhaḥ || 1||

मृत्युर्व्याधिभयं तस्य नास्ति किञ्चित्* कलौ युगे।
mṛtyurvyādhibhayaṁ tasya nāsti kiñcit kalau yuge |

अपुत्रा लभते पुत्रं त्रिपक्षं श्रवणं यदि॥ २॥
aputrā labhate putraṁ tripakṣaṁ śravaṇaṁ yadi || 2||

द्वौ मासौ बन्धनान्मुक्ति विप्रर्वक्त्रात्* श्रुतं यदि।
dvau māsau bandhanānmukti viprarvaktrāt śrutaṁ yadi |

मृतवत्सा जीववत्सा षण्मासं श्रवणं यदि॥ ३॥
mṛtavatsā jīvavatsā ṣaṇmāsaṁ śravaṇaṁ yadi || 3||

नौकायां सङ्कटे युद्धे पठनाज्जयमाप्नुयात्*।
naukāyāṁ saṅkaṭe yuddhe paṭhanājjayamāpnuyāt |

लिखित्वा स्थापयेद्*गेहे नाग्निचौरभयं क्वचित्*॥ ४॥
likhitvā sthāpayedgehe nāgnicaurabhayaṁ kvacit || 4||

राजस्थाने जयी नित्यं प्रसन्नाः सर्वदेवता।
rājasthāne jayī nityaṁ prasannāḥ sarvadevatā |

ॐ ह्रीं ब्रह्माणी ब्रह्मलोके च वैकुण्ठे सर्वमङ्गला॥ ५॥
om hrīṁ brahmāṇī brahmaloke ca vaikuṇṭhe sarvamaṅgalā || 5||

इन्द्राणी अमरावत्यामविका वरुणालये।
indrāṇī amarāvatyāmavikā varuṇālaye|

यमालये कालरूपा कुबेरभवने शुभा॥ ६॥
yamālaye kālarūpā kuberabhavane śubhā || 6||

महानन्दाग्निकोने च वायव्यां मृगवाहिनी।
mahānandāgnikone ca vāyavyāṁ mṛgavāhinī |

नैऋत्यां रक्तदन्ता च ऐशाण्यां शूलधारिणी॥ ७॥
naiṛtyāṁ raktadantā ca aiśāṇyāṁ śūladhāriṇī || 7||

पाताले वैष्णवीरूपा सिंहले देवमोहिनी।
pātāle vaiṣṇavīrūpā siṁhale devamohinī |

सुरसा च मणीद्विपे लङ्कायां भद्रकालिका॥ ८॥
surasā ca maṇīdvipe laṅkāyāṁ bhadrakālikā || 8||

रामेश्वरी सेतुबन्धे विमला पुरुषोत्तमे।
rāmeśvarī setubandhe vimalā puruṣottame |

विरजा औड्रदेशे च कामाक्ष्या नीलपर्वते॥ ९॥
virajā auḍradeśe ca kāmākṣyā nīlaparvate || 9||

कालिका वङ्गदेशे च अयोध्यायां महेश्वरी।
kālikā vaṅgadeśe ca ayodhyāyāṁ maheśvarī |

वाराणस्यामन्नपूर्णा गयाक्षेत्रे गयेश्वरी॥ १०॥
vārāṇasyāmannapūrṇā gayākṣetre gayeśvarī || 10||

कुरुक्षेत्रे भद्रकाली व्रजे कात्यायनी परा।
kurukṣetre bhadrakālī vraje kātyāyanī parā |

द्वारकायां महामाया मथुरायां माहेश्वरी॥ ११॥
dvārakāyāṁ mahāmāyā mathurāyāṁ māheśvarī || 11||

क्षुधा त्वं सर्वभूतानां वेला त्वं सागरस्य च।
kṣudhā tvaṁ sarvabhūtānāṁ velā tvaṁ sāgarasya ca |

नवमी शुक्लपक्षस्य कृष्णसैकादशी परा॥ १२॥
navamī śuklapakṣasya kṛṣṇasaikādaśī parā || 12||

दक्षसा दुहिता देवी दक्षयज्ञ विनाशिनी।
dakṣasā duhitā devī dakṣayajña vināśinī |

रामस्य जानकी त्वं हि रावणध्वंसकारिणी॥ १३॥
rāmasya jānakī tvaṁ hi rāvaṇadhvaṁsakāriṇī || 13||

चण्डमुण्डवधे देवी रक्तबीजविनाशिनी।
caṇḍamuṇḍavadhe devī raktabījavināśinī |

निशुम्भशुम्भमथिनी मधुकैटभघातिनी॥ १४॥
niśumbhaśumbhamathinī madhukaiṭabhaghātinī || 14||

विष्णुभक्तिप्रदा दुर्गा सुखदा मोक्षदा सदा।
viṣṇubhaktipradā durgā sukhadā mokṣadā sadā |

आद्यास्तवमिमं पुण्यं यः पठेत्* सततं नरः॥ १५॥
ādyāstavamimaṁ puṇyaṁ yaḥ paṭhet satataṁ naraḥ || 15||

सर्वज्वरभयं न स्यात्* सर्वव्याधिविनाशनम्*।
sarvajvarabhayaṁ na syāt sarvavyādhivināśanam |

कोटितीर्थफलं तस्य लभते नात्र संशयः॥ १६॥
koṭitīrthaphalaṁ tasya labhate nātra saṁśayaḥ || 16||

जया मे चाग्रतः पातु विजया पातु पृष्ठतः।
jayā me cāgrataḥ pātu vijayā pātu pṛṣṭhataḥ |

नारायणी शीर्षदेशे सर्वाङ्गे सिंहवाहिनी॥ १७॥
nārāyaṇī śīrṣadeśe sarvāṅge siṁhavāhinī || 17||

शिवदूती उग्रचण्डा प्रत्यङ्गे परमेश्वरी।
śivadūtī ugracaṇḍā pratyaṅge parameśvarī |

विशालाक्षी महामाया कौमारी सङ्खिनी शिवा॥ १८॥
viśālākṣī mahāmāyā kaumārī saṅkhinī śivā || 18||

चक्रिणी जयधात्री च रणमत्ता रणप्रिया।
cakriṇī jayadhātrī ca raṇamattā raṇapriyā |

दुर्गा जयन्ती काली च भद्रकाली महोदरी॥ १९॥
durgā jayantī kālī ca bhadrakālī mahodarī || 19||

नारसिंही च वाराही सिद्धिदात्री सुखप्रदा।
nārasiṁhī ca vārāhī siddhidātrī sukhapradā |

भयङ्करी महारौद्री महाभयविनाशिनी॥ १०॥
bhayaṅkarī mahāraudrī mahābhayavināśinī || 10||

इति ब्रह्मयामले ब्रह्मनारदसंवादे आद्या स्तोत्रं समाप्तम्*॥
iti brahmayāmale brahmanāradasaṁvāde ādyā stotraṁ samāptam ||

॥ ॐ नम आद्यायै ॐ नम आद्यायै ॐ नम आद्यायै॥
|| om nama ādyāyai om nama ādyāyai om nama ādyāyai ||

[saidevo]

...and here is the translation for the beautiful Adya Stotram:
http://www.adyapeath.org/AdyaS.html
...and the audio:
http://www.adyapeath.org/Docs.html

[PARAM]

Bharat Mata, this word was coined by Arya Samajis, and later accepted by Vivekanand also
Originally Hindu scripture says Dharti Mata and Prithvi Mata, the whole Earth is Mata without regional borders.


--------------

No jokes please, do you think it is possible

[yajvan]

　
hariḥ oṁ
~~~~~~

namasté Sahasranama



Thank you for posting this great stotra, I have put it through itranslator for easy reading:

ॐ नम आद्यायै।
om nama ādyāyai |

Do you have an opinion on what this stotraṁ of ādya¹ offers us?

praṇām

ādya - being at the beginning , first; This is another name of durgā
durgā is durgatināśinī - the beauty of this name is found in durgati + nāśinī .
durgati = misfortune + naś = to drive away, extinguish.
Hence durgā is She, durgatināśinī, that drives away ( removes, extinguishes) mis-fortune

[Sahasranama]

Namaste Yajvan,

To me it looks like a kavach or a protective armour. The godess also protects all the places she resides in or maybe she protects us from all those directions or wherever we happen to be, we remember her presence in the tirthas and her Shakti through which the asuras are slain. There is also a prayer for devotion and mukti in the stotra.

What is your opinion yajvan-ji?

[yajvan]

hariḥ oṁ
~~~~~~

namasté Sahasranama





What is your opinion yajvan-ji?
Yes, I see your POV and one key śloka that supports your notion of kavaca ( armor, covering ~protection~) is the following:


मृत्युर्व्याधिभयं तस्य नास्ति किञ्चित्* कलौयुगे।
mṛtyurvyādhibhayaṁ tasya nāsti kiñcit kalau yuge

mṛtyur - death
vyādhi - disorder , disease , ailment , sickness
bhayaṁ - fear , alarm, dread, apprehension
tasya - to throw down ( from tas) + abandon ( from ya)
nāsti - or na + asti it is , not , there is not
kiñcit - kiṃcit - 'something ' or kiṁ+cit
kalau yuge - kali yugain general this says,
It destroys (tasya) death, disorder, sickness, fear and dread (mṛtyur, vyādhi, bhayaṁ) in this age of kali (kalau yuge)


For me the armor/shield is indicated here:

ॐ ह्रीं ब्रह्माणी ब्रह्मलोके च वैकुण्ठे सर्वमङ्गला॥ ५॥
om hrīṁ brahmāṇī brahmaloke ca vaikuṇṭhe sarvamaṅgalā | 5|



ह्रीं (hrīṁ) is the bīja sound and is considered praṇava¹. We know in the ved we find oṁ as praṇava; In the śakta tantra ( that of Śrī Devī) we find hrīṁ,
and in the bhairava tantra we find hūṁ.



praṇām

words

praṇava - praṇu (pra-nu) - 'to sound loudly' or 'to praise greatly'.
Throughout the ved, the term praṇava (or praNavaka) implies the ekAkshara praNava , oṁ ॐ;
We find praṇava in the tantra-s as mentioned above in the post

[Sahasranama]

Namaste yajvan,

I thought that tasya was in genetive and meant "of him," like mrityor, vyadhi etc will not be his. The negation was already there with na asti. Maybe you have found some deeper meaning of the word tasya, could you expand on that and give a few more examples of where it is used with this meaning?

[yajvan]

hariḥ oṁ
~~~~~~

namasté Sahasranama


Namaste yajvan,

I thought that tasya was in genetive and meant "of him," like mrityor, vyadhi etc will not be his. Maybe you have found some deeper meaning of the word.


Interesting - I see tasya as a compound ( tat-puruṣa¹ ) word tas+ya. If I use ta + sya as the arrangement I mix the meaning. Perhaps you can take this tasya further for me, so I too can see your POV 'of him'.
thank you,

praṇām

tatpuruṣa is a a class of compounds , just like the word tat-puruṣa , 'his servant' in which the last member is qualified by the first without losing

[Sahasranama]

I do not know a lot about Sanskrit, but this is my POV:

tasya: his (general use)
tasyA: hers

The ending asya is often denoting the genitive case which denotes possesion, tasya is a declenation of the sanskrit pronoun for "he" which becomes his (=of him), like taM is in accusative and like other vibhaktis (declensions) tayA, tena etc. If this is wrong, please correct me.

I have not learned about tat-purushas yet.

[yajvan]

hariḥ oṁ
~~~~~~

namasté Sahasranama


I do not know a lot about Sanskrit, but this is my POV:

tasya: his (general use)
tasyA: hers

The ending asya is often denoting the genitive case which denotes possesion, tasya is a declenation of the sanskrit pronoun for "he" which becomes his (=of him), like taM is in accusative and like other vibhaktis (declensions) tayA, tena etc. If this is wrong, please correct me.

I have not learned about tat-purushas yet.


I am at a loss as I do not find tasya or taśya or tasyā , or for that matter asya in my dictionary reference books. That is why I viewed it as a compound tat-puruṣa.

Yet I see tasya defined as 'his' at http://spokensanskrit.de/index.php?tinput=tasya&direction=SE&script=HK&link=yes , yet will continue to look into it.

But that said, using tasya = his, I am not certain how it comfortably fits into the śloka.


praṇām

[Sahasranama]

Namaste Yajvan,

This is how I think it fits:

mrityor vyadhi bhayam (death, disease, fear) tasya (his) na asti (not is), kinchit (a little) kalauyuge (in kaliyuga).

A little death, disease or fear is not his in kali yuga.

In fluent English: There will not be a trace of death, disease or fear in him during this kali yuga.

I think tasya is used generally for both him and her, when not specific about a female.

[Sahasranama]

Namaste Yajvan,

I have looked this up in "Introduction to Sanskrit Part 1" by Thomas Egenes.

tasya is the masculine/neuter singular genetive declension of the stem tad.

[yajvan]

hariḥ oṁ
~~~~~~

namasté Sahasranama (et.al)



I have looked this up in "Introduction to Sanskrit Part 1" by Thomas Egenes. tasya is the masculine/neuter singular genetive declension of the stem tad.

Thank you for your research... As I am not the final authority on this matter, here is my opinion.

First for those listening in, the notion of genitve is called ṣaṣṭhī or the sixth case, genitive case in grammar.
There are 7 cases found in grammar. This ~case~ answers the question Of whom or whose ?
The other cases may answer the question who, what ? to or for who or what ; from who or from what ?
Like that, the cases are used in relation to a verb found in grammar.

Now what of this masculine and neuter? We're talking gender¹ -masculine, feminine or neuter.

We finally get to the word tasya. Sahasranama informs us this tasya is declined¹ from the stem ( root) tad.
tad as masculine ='he' , feminine = 'she' , and neuter = 'it , that , this'.
This, IMHO answers the question ( or case) Who? as in who goes? He ( or she) goes. This case is called the nominative ( prathamā¹).

Yet I fail to get tasya = to 'his' within this breakdown in an easy method. The best I see from this study is tasya = mama =
'belonging to mine'. In this case ( ṣaṣṭhī ) it then would answer the question whom or whose by saying belonging to mine which
( IMHO) is equal to 'his', yet others say 'me'.

praṇām
words

Gender
These characteristics/marks are called puṃ-liṅga , strī -liṅga and napuṃsaka-liṅga:

puṃ-liṅga - puṃ = puṃs is a masculine word but also defined as a man , a male being , a human being ; it looses its 's' before a consonant in this case 'la' in liṅga.
strī -liṅga strī is defined as the the feminine gender yet also is defined as the 'bearer of children'; the word is also found as strīm and strīs - a woman , female , wife
napuṃsaka-liṅga - napuṃsaka is na +puṃ+saka : na = not or no + puṃ = male being + saka ='he that man , she that woman '
Hence napuṃsaka means not male being or woman. It seems for economy this word could just be nasaka ( my contrived word) - not man or woman.
declensions = the inflection of nouns, pronouns, and adjectives for categories such as case and number)
We know tad as as tat-tva - or that ness and is a name of brahman
prathamā - earliest , primary , original ; in grammar we call this the first or nominative case and its terminations;
one of the 7 cases mentioned above.

[Sahasranama]

Namaste yajvan,

If I am correct you are wondering who is this third person, it should be the first person since "I" am chanting this stotra. But in the phala shruti of stotras the person who benefits is often spoken in the third person, because the stotras are handed down through a parampara (lineage) and the person who gives the stotra to the student says: "he who sings this stotra will benefit in this or that way." Often there's a rishi or devata who says these things. So when you are chanting the stotra tasya indeed is equal to mama, you are that person.

[yajvan]

hariḥ oṁ
~~~~~~

namasté Sahasranama


Namaste yajvan,

If I am correct you are wondering who is this third person, it should be the first person since "I" am chanting this stotra. But in the phala shruti of stotras the person who benefits is often spoken in the third person, because the stotras are handed down through a parampara (lineage) and the person who gives the stotra to the student says: "he who sings this stotra will benefit in this or that way." Often there's a rishi or devata who says these things. So when you are chanting the stotra tasya indeed is equal to mama, you are that person.

Yes, I can see that .... tasya then is = to 'he' as it relates to the conversation above.That makes sense to me but not 'his'.


Yet my brain-cramp continues as to the format offered and the establishment of 'he' in a previous śloka. The 1st śloka says the following:

यः पठेत्*सततं भक्त्या स एव विष्णुवल्लभः॥ १॥
yaḥ paṭhet satataṁ bhaktyā sa eva viṣṇuvallabhaḥ

Indeed (eva) , he (ya) who recites ( paṭha) this uninterrupted, continually (satata) with homage , worship , piety , faith or love (bhaktyā) is beloved (vallabhaḥ) by viṣṇu

As we look to this, note 'ya'. This 'ya' is the base of the relative pronoun in declension called yád . This yád = 'who' ; it too correlates back to 'tad' and 'tyad' and we are once again back to 'he' and works perfectly in the śloka.

So what is my point to consider? 'He' has already been established for the stotra. That the person will benefit and become beloved.

now the other śloka in question:
mṛtyurvyādhibhayaṁ tasya nāsti kiñcit kalau yuge

Hence , for me and my view, having the idea of 'his' as the definition in this śloka does not grammatically add up.
Why so? Because I see no word in the śloka that suggests destruction or the relinquishing of the death, grief, etc.
Hence I continue to see this as tas+ya.

It is a stretch at best to consider destruction, as as an adjunct idea for 'death' (mṛtyu) if one is thinking in those lines.

I will keep an open mind on this matter. Thanks again for the conversation as it has stimulated a better appreciation of the word,
the stotra and grammar.

praṇām

[TheOne]

I heard from some of my Indian friends a Jasmine Revolution-esqe style protest against corruption is being planned for April. If you have any information about this it would be much appreciated.

[PARAM]

I heard from some of my Indian friends a Jasmine Revolution-esqe style protest against corruption is being planned for April. If you have any information about this it would be much appreciated.

I don't know anything about this.

[rajputistan]

Have you ever heard of Nostradamus prediction about a great Hindu South Indian leader?

[TheOne]

Have you ever heard of Nostradamus prediction about a great Hindu South Indian leader?


According to the History Channel Nostradamus "predicted" a lot of things.


Aka. Gave rather vague descriptions of things that can be interpreted a lot of ways.

[Eastern Mind]

Have you ever heard of Nostradamus prediction about a great Hindu South Indian leader?

Vannakkam raj: No. Please do inform us.

Aum Namasivaya